Seeing the Extraordinary: Tazria-Metzora 5786

This devar Torah by Rabbi Kenigsberg was first posted in the Hanassi Highlights, Thursday 16 April 2026.  You can also read it in Hebrew, thanks to ChatGPT, here.

Parashat Tazria–Metzora confronts us with one of the Torah’s most unusual phenomena: tzara’at. Often (mis)translated as “leprosy,” it was far more than a medical condition. It affected not only the body, but even clothing and homes.

There were those who sought to explain it in purely natural terms. Some suggested that discoloration in houses was simply the result of damp or mould. However, the dominant voice of our mesorah—including such giants as the Ramban and the Rambam—insists that tzara’at was not a natural illness at all, but a Divine sign: a spiritual phenomenon requiring the intervention not of a doctor, but of a Kohen.

What is remarkable is not only the phenomenon itself, but the disagreement about how to understand it.

The striking point is this: even something as extraordinary as tzara’at could be explained away. Throughout the generations, there were those who reduced it to a natural occurrence. When a person’s vision is limited, even the most remarkable events can appear mundane. Even what is meant to awaken us can be dismissed as ordinary. The question is not only what is happening before our eyes—but whether we are prepared to see it for what it is.

The Gemara (Arachin 16a) teaches that tzara’at comes as a consequence of various moral failings, most notably lashon hara. Among them appears a less obvious trait: tzarut ayin—narrowness of eye. Beyond stinginess, it reflects a constricted way of seeing the world: a failure to recognize significance, to appreciate what lies before us.

That insight is deeply relevant to the days in which we find ourselves.

We stand once again in the shadow of uncertainty. Ongoing conflict has brought disruption, tension, and a fragile reality that may yet shift again.

And yet, at the same time, we approach Yom Ha’atzmaut—the anniversary of the restoration of Jewish sovereignty in our land after nearly two thousand years, something that within living memory seemed impossible.

The danger is not that we see the challenges—it is that we see only the challenges.

To live with tzarut ayin is to look at the events of Jewish history unfolding before our eyes and interpret them as merely political, merely military, merely coincidental. To see with openness is to recognize something larger at play: the ingathering of exiles, the rebuilding of a homeland, the resilience of a people under fire.

We are living through a chapter of Jewish history that previous generations could scarcely imagine. Like tzara’at, it can be viewed in different ways. One can explain it away. Or one can recognize it for what it may be: an extraordinary unfolding of Divine providence.

In a week that moves from remembrance to celebration—from Yom HaShoah to Yom HaZikaron and Yom Ha’atzmaut—the challenge is not only to feel, but to see.

To resist tzarut ayin.
To widen our vision.
And to recognize the fulfillment of Divine promise unfolding before our very eyes.

Shabbat Shalom!

The Hidden Beginning: Life Before It Is Seen

 In this provocatively original post, our member Rabbi Steven Ettinger ties together superficially diverse strands of thought found in parashat Tazria, several Chasidic masters and The Truman Show. For more, read on.

There are moments in the Torah when something profoundly consequential is introduced almost quietly, as if the text itself is reluctant to draw attention to it too quickly. The opening of parashat Tazria is one of those moments. It speaks of birth—of the emergence of life into the world—but it does so in a way that is both direct and restrained. There is no extended narrative, no dramatic framing. Instead, there is a simple acknowledgment: something has come into being, and with that emergence comes a process.

But the Torah’s concern here is not only the moment of birth itself. It is what surrounds it—the period before and after, the transitions that are not immediately visible but are no less real. The language of impurity that appears in this context can easily be misunderstood if taken superficially. It is not describing something degrading or undesirable. Rather, it is pointing to a state of intensity, of transition, of movement between hidden and revealed life. In those first moments, what has emerged is still not fully settled into the world. There is a kind of distance between existence and recognition, between being and being known. The Torah seems to be asking us to pay attention to that space—not only to the visible arrival of life, but to the quieter process through which it becomes integrated, acknowledged, and understood.

This sensitivity to beginnings—especially those that are not yet fully visible—appears repeatedly in the teachings of the Hasidic masters. The Baal Shem Tov speaks of the significance of the reshit, the beginning, not as a fixed point in time but as a continuous reality. Every moment contains within it the possibility of beginning again, though that beginning may not yet be apparent. It exists first in concealment, as a potential that has not yet taken form.

The Sfat Emet, reflecting on this parashah (Tazria 5643), suggests that what appears in the world is always preceded by something deeper that remains hidden. The visible is only the final stage of a longer process. What we encounter outwardly has already been forming beneath the surface, gathering coherence before it reveals itself. And because of this, the Torah’s attention to these early stages is not incidental. It is essential. If one wishes to understand what is revealed, one must learn to recognize what precedes revelation.

There is something deeply human in this as well. Much of what defines a person does not begin in visible action. It begins in thought, in inclination, in quiet internal movement. These early stages are often overlooked precisely because they are not yet concrete. But they are no less real. And in many ways, they are more formative than what eventually appears.

This dynamic—of something forming beneath the surface before it becomes visible—finds a striking expression in The Truman Show (1998), directed by Peter Weir. The film presents the life of Truman Burbank, a man who appears to be living an ordinary life in a carefully constructed seaside town. What he does not know is that his entire existence has been staged. Every interaction, every relationship, every detail of his environment has been orchestrated for the sake of a global audience.

At first, Truman accepts his world as given. There is no reason, from within his experience, to suspect otherwise. But, gradually, small inconsistencies begin to appear. A light falls from the sky. A radio frequency seems to describe his movements in real time. People repeat patterns that feel slightly off. None of these moments, taken alone, is conclusive. But, put together, they begin to create a sense that something deeper is at work, something not yet fully visible but increasingly difficult to ignore.

What is striking about these moments is their subtlety. The truth does not arrive all at once. It emerges slowly, almost reluctantly, through hints and fragments. Truman does not immediately see the full picture. Instead, he begins to sense that what he sees is not all that there is. There is a growing awareness that precedes understanding—a recognition that something is unfolding beneath the surface of his experience.

One of the most powerful scenes in the film occurs when Truman begins to test the boundaries of his world. He deviates from expected patterns, drives erratically, observes the reactions of those around him. The environment responds, but not seamlessly. There are cracks—small, but revealing. In those moments, Truman is not yet fully aware of the truth, but he is no longer fully contained within the illusion. He stands at the threshold between what is hidden and what is revealed.

This threshold is precisely what the Torah is pointing toward in its discussion of beginnings. Not everything that exists is immediately visible. Not everything that is forming has yet taken shape. But the process is real, and it leaves traces. The question is whether one is attentive enough to notice them.

The Mei HaShiloach teaches that truth often begins as a disturbance—a subtle sense that something is not aligned. It does not present itself as a fully formed conclusion. It appears as a question, a hesitation, a moment of uncertainty. And it is in that moment that one is given a choice: to ignore the disturbance and return to familiarity, or to follow it, even without knowing where it will lead.

There is a story told about Rabbi Levi Yitzchak of Berditchev that captures this sensitivity to beginnings. A man once approached him, troubled by a persistent feeling that something in his life was not as it should be. There was no clear problem, no identifiable crisis—only a quiet unease that he could not explain. He had tried to dismiss it, to continue as usual, but the feeling remained.

Rabbi Levi Yitzchak listened and then asked a simple question: “When did you first notice this?”

The man thought for a moment and described a seemingly insignificant incident—a conversation, a reaction, something that had unsettled him slightly but that he had not taken seriously at the time.

“That,” Rabbi Levi Yitzchak said gently, “was the beginning.”

The man seemed confused. It had been such a small moment, barely worth noting.

“Beginnings are always small,” the rabbi continued. “If they were not, they would not be beginnings.”

The point was not to magnify the moment, but to recognize it. What had appeared insignificant was, in fact, the first visible trace of something deeper that had already been forming. And if one wished to understand what was now unfolding, one had to return—not to the external event itself, but to the inner movement that had preceded it.

In this sense, the Torah’s attention to the earliest stages of life is not limited to birth. It is a broader invitation to notice what is forming before it becomes fully visible—to pay attention to the beginnings that are easy to overlook precisely because they do not yet demand attention. There is a quiet discipline in this kind of awareness. It requires patience, humility, and a willingness to engage with what is not yet clear.

And perhaps most importantly, it requires trust—that what is forming beneath the surface is not random, not meaningless, but part of a process that, if followed with care, will eventually come into view.

When imagination is the mother of invention: Tazria-Metzora 5785

This week’s double parashah presents to us a difficult set of rituals regarding a type of disease that evinces physical manifestations. The rabbis associated this disease with the sins of improper speech and personal slander. We no longer have any real knowledge of the disease, its true appearances and effects, its quarantine period and the healing process that restored people to their community and society. The ritual laws of purity and impurity no longer apply in our post-Temple society and, since the Babylonian Talmud offers no specific analysis of these laws, they are not subject to the usual intensive scholarship and study that pertain, for instance, to the laws of money and torts in the Talmud. 

In the nineteenth century a great and learned Chasidic rebbe composed a “Talmud” regarding the laws of purity and impurity. This feat of erudition however met with criticism from other scholars, remaining controversial and largely ignored in modern yeshivot and the world of scholarship. Accordingly this topic remains mysterious and relatively inexplicable to us. When these two parshiyot occur together, as they do this year and in most years, the question of their relevance becomes even more acute and perplexing.

The Torah, which always challenges us to understand it, retains its inscrutability. And perhaps this is the message of the Torah to us. There is a world that is beyond our earthly eyes and rational vision. Modern man dreams of space aliens and universes other than the one we inhabit. An almost innate sense pervades us that there is more to creation than what we sense and feel. It fuels our individual drive to immortality, our dreams and imaginations, and it allows us to think creatively and to invent.

There is a popular saying that necessity is the mother of invention. I do not feel that this is so. Imagination is the mother of invention. There was no real necessity for the astonishing advances in technology that our past century has witnessed, but people who lived in a place beyond our own real world imagined the computer, the wireless phone and the internet. This capacity to deal with an unseen universe and bring it to fruition is one of the great traits of the human mind.

The Torah indicates to us the existence of an intangible world, a world of purity and impurity, of holiness and of the human quest for attachment to the Creator of all worlds. Even though our mindsets do not quite relate to this concept, the Torah wishes us to realize that such a world does exist beyond our limited human vision. And that is a very important and essential lesson in life. 

Shabbat shalom, Rabbi Berel Wein